*Best of DTB #103* Zack Kueker’s circular and un-Biblical non-sequiter

Posted by John Benko - October 9th, 2011

Zack Keuker, the rabid Calvinist zealot with the pathological hatred for Catholics, had the misfortune of calling into the Deeper Truth show, attempting to trap the host (yours truly) in a quandary.

It went something like this;

  1. Did Jesus die to save all mankind?
  2. Was Jesus death sufficient to save all He intended to save?

Zach contends that if you answer “Yes” to both questions, then the only logical conclusion is that no one goes to hell.

Obviously, any actual Christian (Calvinists are not Christians) can see the fatal flaw in this attempted syllogism because of the third- silent- line of logic, inserted by stealth.

That is, that all those who were provided the necessary graces to be saved, were saved. In other words, Zach is asserting that Material Sufficiency equals Practical Sufficiency. Upon running into this brick wall of a distinction, Zach could only stumble and mutter and repeat the two questions as if they had never been answered. When Zach was asked to explain what the Apostle Paul said in Colossians 1:24-25, about that which is lacking in the sufferings of Christ, he could not answer.

Zack Kueker, the never-ending fountain of anti-catholic vomit was stumped.

To explain the fatal flaw in Zach’s disordered and heretical logic, let’s enumerate his logic to include the unstated, but essential elements of his alleged syllogism of Universal atonement.

  1. Jesus died for all mankind.
  2. Jesus death was materially sufficient for the salvation of all He intended to save.
  3. Material sufficiency equals practical sufficiency, therefore-
  4. All men are saved.

As you can see, Zach’s premise is dependent on the silly “It is finished” canard that protestants like to use, purporting that Christ’s last words “It is finished” mean that only a verbal and intellectual assent to faith in Christ’s atoning sacrifice is necessary for Salvation. This logic applies that the Material Sufficiency of Christ’s atonement is applied to the sinner by a simple, one-time request. In short, that man is justified by faith alone.

However, since man is not justified by Faith alone, Zach’s alleged Syllogism crumbles into rubble.

James 2
14 What does it profit, my brethren, if a man says he has faith but has not works? Can his faith save him? 15 If a brother or sister is ill-clad and in lack of daily food, 16 and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what does it profit? 17 So faith by itself, if it has no works, is dead.

18 But some one will say, “You have faith and I have works.” Show me your faith apart from your works, and I by my works will show you my faith. 19 You believe that God is one; you do well. Even the demons believe–and shudder. 20 Do you want to be shown, you shallow man, that faith apart from works is barren? 21* Was not Abraham our father justified by works, when he offered his son Isaac upon the altar? 22 You see that faith was active along with his works, and faith was completed by works, 23* and the scripture was fulfilled which says, “Abraham believed God, and it was reckoned to him as righteousness”; and he was called the friend of God. 24 You see that a man is justified by works and not by faith alone.

The consequence of Zach’s damnable and blasphemous heresy is that outside of a verbal and intellectual assent to faith, God will save none- even this precious child.

This poor girl’s name is Aisha and she was gang raped. In the depraved muslim nation she had this misfortune of being born into, she was the guilty party, destined for hell.

At 13 years old, she was stoned to death and, according to Zach’s own words, on my show, she is in hell.

Romans 10:14 But how are men to call upon him in whom they have not believed? And how are they to believe in him of whom they have never heard?

Zack Kueker’s satanic doctrine of limited atonement turns a merciful and loving God into a monster. May God have mercy on you, Zack.


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*BEST OF DTB #66* God’s Girl: Calvinism vs Catholicism by Ross Earl Hoffman

Posted by John Benko - March 2nd, 2011

Calvinism vs Catholicism

Mar 1st, 2011
The TRUTH will set you free… but first it’ll make you miserable! :)
Gods Girl

(Ross Earl Hoffman, an FB friend of mine, posted this recently on Facebook, I just had to share it with you, so I got his permission to do so! He is bubbling over with joy in the Holy Spirit: forever “walking & leaping & praising God” a Convert to Catholicism. Welcome Home Ross !)
PREDESTINATION, SALVATION, AND DAMNATION
Calvinism and Catholicism Contrasted
CALVINISM IS UNREASONABLE
Calvin located the reason of predestination solely in the absolute will of God. But by making God alone responsible for everything, Calvin abolished the free cooperation of the will in obtaining eternal happiness. Therefore he was logically forced to admit an irresistible efficacious grace, to deny the freedom of the will when influenced by grace, and to completely reject supernatural merits (as a secondary reason for eternal happiness).
Not only is God completely responsible for the salvation of the elect, but He must also be responsible for the damnation of the reprobate, even to the point of directly willing their sins. Since God wills everything good for the elect, as well as everything bad for the reprobate, Calvin maintained that Christ died only for the elect (this is challenged by Geisler’s recent book Chosen But Free, see link below):
“As Scripture, then, clearly shows, we say that God once established by his eternal and unchangeable plan those whom he long before determined once for all to receive into salvation, and those whom, on the other hand, he would devote to destruction.
“We assert that, with respect to the elect, this plan was founded upon his freely given mercy, without regard to human worth; but by his just and irreprehensible but incomprehensible judgment he has barred the door of life to those whom he has given over to damnation.” (John Calvin, Institutes of the Christian Religion Book III:21:7)
Salvation and damnation depend wholly on the will of God — man is completely predetermined to one or the other by irresistible grace or the lack thereof, without any cooperation or resistance of his will. Since grace is irresistible, the will of the predestined is not free to cooperate with grace to perform meritorious good works, and so salvation is purely arbitrary. Even more disturbing, since concupiscence is likewise irresistible without God’s grace, the will of the reprobate is not really free to sin and perform culpably evil works, and so damnation is not caused by demerits.
For Calvin, whom God selects, He saves; whom God rejects, He damns.
CALVINISM IS UNBIBLICAL
But consider what this means and whether this is biblical :
1. No truly free will (denied by experience, and by the Gospel commands to repent, reform, obey the commandments, perform works of charity, and persevere to the end).
2. Thus no merit or demerit (denied by the whole Bible which testifies to the rewards and punishments God will apportion to all men according to their deeds, e.g. Matt 16:27; Rom 2:5-10; 2 Cor 5:10; Rev 22:11-12; etc).
3. God desires salvation only for the elect. (Denied by 1 Tim 2:4; 2 Peter 3:9; Matt 23:37; Ezek 18:23-32; 33:11; etc).
4. Christ died only for the elect. (Denied by John 3:16-17; 4:42; 1 John 2:2; 4:9-14; Rom 5:6,18; 2 Cor 5:14-15; 1 Tim 2:6; 4:10; etc).
5. God provides grace only to the elect. (Denied by Titus 2:11; John 1:9,16; Rom 2:4; etc).
6. God directly predetermines the salvation of the elect, including their good works. (This ignores any cooperation of the will with grace).
7. God directly predetermines the damnation of the reprobate, including their sins. (This is denied by James 1:13-14; Sirach 15:11-20; 1 Cor 10:13; and ignores any true resistance and rejection by the will).
8. The elect will be saved with no merit of their own. (This denies heavenly reward).
9. The reprobate will be damned for no fault of their own. (This denies true guilt and deserved punishment).
Between these two extremes the Catholic dogma of predestination keeps the golden mean, because it regards eternal happiness primarily as the work of God and His grace, but secondarily as the fruit and reward of the meritorious actions of the predestined.
CATHOLIC TEACHING ON PREDESTINATION AND SALVATION
The process of predestination and salvation consists of the following five steps :
A. The first grace of vocation, especially faith as the beginning, foundation, and root of justification (Council of Trent, session VI, chapter 8)
B. A number of additional, actual graces for the successful accomplishment of justification and sanctification (1 Cor 6:11)
C. Justification itself as the beginning of the state of grace and love
D. Final perseverance or at least the grace of a happy death
E. The admission to eternal bliss and glorification (Rom 8:28-30)
The Calvinist position is consistent with itself, but is not consistent with human experience or the Scriptures. It cannot be reconciled with the cooperation and resistance of free will, sin and virtue, the possible loss of grace, punishment and reward, and the universality of redemption and grace. Calvin’s God is arbitrary and despotic.
The Catholic position is consistent with itself, with human experience, and with the Scriptures. God’s foreknowledge and foreordination of the elect to heavenly glory includes His universal desire and sufficient grace to save all men, our free cooperation with His grace, good works which truly merit heavenly reward, and the real possibility — during this life of testing and pilgrimage — of rejecting grace and salvation and thus deserving the punishments of hell.
Calvin located the reason of predestination solely in the absolute will of God. But by making God alone responsible for everything, Calvin abolished the free cooperation of the will in obtaining eternal happiness. Therefore he was logically forced to admit an irresistible efficacious grace, to deny the freedom of the will when influenced by grace, and to completely reject supernatural merits (as a secondary reason for eternal happiness).
Not only is God completely responsible for the salvation of the elect, but He must also be responsible for the damnation of the reprobate, even to the point of directly willing their sins. Since God wills everything good for the elect, as well as everything bad for the reprobate, Calvin maintained that Christ died only for the elect (this is challenged by Geisler’s recent book Chosen But Free, see link below):
“As Scripture, then, clearly shows, we say that God once established by his eternal and unchangeable plan those whom he long before determined once for all to receive into salvation, and those whom, on the other hand, he would devote to destruction.
“We assert that, with respect to the elect, this plan was founded upon his freely given mercy, without regard to human worth; but by his just and irreprehensible but incomprehensible judgment he has barred the door of life to those whom he has given over to damnation.” (John Calvin, Institutes of the Christian Religion Book III:21:7)
Salvation and damnation depend wholly on the will of God — man is completely predetermined to one or the other by irresistible grace or the lack thereof, without any cooperation or resistance of his will. Since grace is irresistible, the will of the predestined is not free to cooperate with grace to perform meritorious good works, and so salvation is purely arbitrary. Even more disturbing, since concupiscence is likewise irresistible without God’s grace, the will of the reprobate is not really free to sin and perform culpably evil works, and so damnation is not caused by demerits.
For Calvin, whom God selects, He saves; whom God rejects, He damns.
But consider what this means and whether this is biblical :
1. No truly free will (denied by experience, and by the Gospel commands to repent, reform, obey the commandments, perform works of charity, and persevere to the end).
2. Thus no merit or demerit (denied by the whole Bible which testifies to the rewards and punishments God will apportion to all men according to their deeds, e.g. Matt 16:27; Rom 2:5-10; 2 Cor 5:10; Rev 22:11-12; etc).
3. God desires salvation only for the elect. (Denied by 1 Tim 2:4; 2 Peter 3:9; Matt 23:37; Ezek 18:23-32; 33:11; etc).
4. Christ died only for the elect. (Denied by John 3:16-17; 4:42; 1 John 2:2; 4:9-14; Rom 5:6,18; 2 Cor 5:14-15; 1 Tim 2:6; 4:10; etc).
5. God provides grace only to the elect. (Denied by Titus 2:11; John 1:9,16; Rom 2:4; etc).
6. God directly predetermines the salvation of the elect, including their good works. (This ignores any cooperation of the will with grace).
7. God directly predetermines the damnation of the reprobate, including their sins. (This is denied by James 1:13-14; Sirach 15:11-20; 1 Cor 10:13; and ignores any true resistance and rejection by the will).
8. The elect will be saved with no merit of their own. (This denies heavenly reward).
9. The reprobate will be damned for no fault of their own. (This denies true guilt and deserved punishment).
Between these two extremes the Catholic dogma of predestination keeps the golden mean, because it regards eternal happiness primarily as the work of God and His grace, but secondarily as the fruit and reward of the meritorious actions of the predestined.

The Loving Arms of the Church

CATHOLIC TEACHING ON PREDESTINATION AND SALVATION
The process of predestination and salvation consists of the following five steps :
A. The first grace of vocation, especially faith as the beginning, foundation, and root of justification (Council of Trent, session VI, chapter 8)
B. A number of additional, actual graces for the successful accomplishment of justification and sanctification (1 Cor 6:11)
C. Justification itself as the beginning of the state of grace and love
D. Final perseverance or at least the grace of a happy death
E. The admission to eternal bliss and glorification (Rom 8:28-30)
The Calvinist position is consistent with itself, but is not consistent with human experience or the Scriptures. It cannot be reconciled with the cooperation and resistance of free will, sin and virtue, the possible loss of grace, punishment and reward, and the universality of redemption and grace. Calvin’s God is arbitrary and despotic.
The Catholic position is consistent with itself, with human experience, and with the Scriptures. God’s foreknowledge and foreordination of the elect to heavenly glory includes His universal desire and sufficient grace to save all men, our free cooperation with His grace, good works which truly merit heavenly reward, and the real possibility — during this life of testing and pilgrimage — of rejecting grace and salvation and thus deserving the punishments of hell.
IMPORTANT DISTINCTIONS
1. Predestination is not predetermination :
“Predestination is nothing else than the foreknowledge and foreordaining of those gracious gifts which make certain the salvation of all who are saved.” (St. Augustine, Persever 14:35)
Predestination is God’s decree of the happiness of the elect. God’s infallible foreknowledge (and thus predestination also) includes free will. God’s foreknowledge cannot force upon man unavoidable coercion, for the simple reason that it is at bottom nothing else than the eternal vision of the future historical actuality. God foresees the free activity of a man precisely as that individual is willing to shape it, predestination is not predetermination of the human will.
2. Election is a consequence of God’s foreknowledge :
By definition, the ELECT are those whom God infallibly foresees will be saved (Rom 8:28-30). By this definition, it is impossible for the elect to be lost, precisely because God foreknows who will not be lost. But since election depends on God’s infallible foreknowledge, we simply have no way of knowing whether or not we are in that category — God knows with certainty His elect, but we do not. The elect are predestined in the sense that God knows them, and enables them by grace, to be saved.
3. Free will can resist and reject God’s grace :
“You stiff-necked people…you always resist the Holy Spirit” (Acts 7:51). The angels possessed grace and perfectly intact intellect, and yet many of them freely sinned and rejected God. Adam and Eve possessed grace and a perfectly intact nature, and yet they freely sinned. How much more so is it possible for the born-again Christian, who possesses grace but also a wounded nature and a darkened intellect, to sin also. Paul mentions sins which keep a man from the Kingdom of God: fornication, adultery, homosexuality, theft, greed, and so on (1 Cor 6:9-10).
When Jesus was expressly asked what one must do to gain eternal life, he answered, “keep the commandments,” and went on to list the moral commandments of the Decalogue (Matt 19:16-21). Revelation describes those whose lot is the burning pool of fire and sulfur, the second death: “cowards, the unfaithful, the depraved, murderers, the unchaste” and so on (Rev 21:8). Aren’t born-again Christians capable of these sins? And if they die in these sins, how can they possibly inherit heaven? If Adam and Eve could fall from grace, surely we can fall from grace as well. Surely we can harden our hearts and resist the Holy Spirit.
4. We cannot confuse Election with being “Born Again” :
The set of those who are “born again” (in Catholic and historic Christian understanding those who have been regenerated “of water and Spirit” in the Sacrament of Baptism — John 3:3,5; Acts 2:38) is not necessarily co-extensive with the set of those who will persevere and gain eternal life. Born-again Christians can and (sadly) do fall away. Otherwise free will and (mortal) sin are merely fictitious for a Christian during this life of testing and pilgrimage. Otherwise all the language in Scripture of persevering to the end in order to be saved (cf. Matt 10:22; 24:13; Phil 2:12-13) makes no sense.
CALVINISM AND CATHOLICISM CONTRASTED
Calvin : God’s sovereignty determines the will.
Catholic : God’s sovereignty includes free will.
Calvin : Predestination as predetermination.
Catholic : Predestination as infallible foreknowledge.
Calvin : God desires only the salvation of the elect.
Catholic : God desires the salvation of all.
Calvin : God provides grace only to the elect.
Catholic : God provides grace to all, though not all accept it.

Calvin : Christ died only for the elect.
Catholic : Christ died for all men.
Calvin : God predetermines some for hell.
Catholic : Men merit hell by their own wickedness.
Calvin : The elect include all those born-again.
Catholic : The elect are those who persevere to the end.
Calvin : Grace co-opts human free will.
Catholic : Grace perfects the free will that cooperates.
Calvin : Those in grace (born-again) can’t fall away.
Catholic : Those in grace can freely sin and lose grace.
Calvin : The elect will unfailingly persevere.
Catholic : The elect are those who have persevered.
Calvin : The elect are assured of their salvation.
Catholic : Yes, but only God knows who they are.
Calvin : Predestination eliminates merit and guilt.
Catholic : Predestination includes merit and guilt.
The Pelagian heretics held that man alone (apart from God’s grace) is responsible for his salvation. Calvinists start with the opposite premise that God alone is responsible for man’s salvation
CALVINISM IS UNREASONABLE
Calvin located the reason of predestination solely in the absolute will of God. But by making God alone responsible for everything, Calvin abolished the free cooperation of the will in obtaining eternal happiness.
Calvin located the reason of predestination solely in the absolute will of God. But by making God alone responsible for everything, Calvin abolished the free cooperation of the will in obtaining eternal happiness. Therefore he was logically forced to admit an irresistible efficacious grace, to deny the freedom of the will when influenced by grace, and to completely reject supernatural merits (as a secondary reason for eternal happiness).
Not only is God completely responsible for the salvation of the elect, but He must also be responsible for the damnation of the reprobate, even to the point of directly willing their sins. Since God wills everything good for the elect, as well as everything bad for the reprobate, Calvin maintained that Christ died only for the elect (this is challenged by Geisler’s recent book Chosen But Free, see link below):
“As Scripture, then, clearly shows, we say that God once established by his eternal and unchangeable plan those whom he long before determined once for all to receive into salvation, and those whom, on the other hand, he would devote to destruction.
“We assert that, with respect to the elect, this plan was founded upon his freely given mercy, without regard to human worth; but by his just and irreprehensible but incomprehensible judgment he has barred the door of life to those whom he has given over to damnation.” (John Calvin, Institutes of the Christian Religion Book III:21:7)
Salvation and damnation depend wholly on the will of God — man is completely predetermined to one or the other by irresistible grace or the lack thereof, without any cooperation or resistance of his will. Since grace is irresistible, the will of the predestined is not free to cooperate with grace to perform meritorious good works, and so salvation is purely arbitrary. Even more disturbing, since concupiscence is likewise irresistible without God’s grace, the will of the reprobate is not really free to sin and perform culpably evil works, and so damnation is not caused by demerits.
For Calvin, whom God selects, He saves; whom God rejects, He damns.
CALVINISM IS UNBIBLICAL
But consider what this means and whether this is biblical :
1. No truly free will (denied by experience, and by the Gospel commands to repent, reform, obey the commandments, perform works of charity, and persevere to the end).
2. Thus no merit or demerit (denied by the whole Bible which testifies to the rewards and punishments God will apportion to all men according to their deeds, e.g. Matt 16:27; Rom 2:5-10; 2 Cor 5:10; Rev 22:11-12; etc).
3. God desires salvation only for the elect. (Denied by 1 Tim 2:4; 2 Peter 3:9; Matt 23:37; Ezek 18:23-32; 33:11; etc).
4. Christ died only for the elect. (Denied by John 3:16-17; 4:42; 1 John 2:2; 4:9-14; Rom 5:6,18; 2 Cor 5:14-15; 1 Tim 2:6; 4:10; etc).
5. God provides grace only to the elect. (Denied by Titus 2:11; John 1:9,16; Rom 2:4; etc).
6. God directly predetermines the salvation of the elect, including their good works. (This ignores any cooperation of the will with grace).
7. God directly predetermines the damnation of the reprobate, including their sins. (This is denied by James 1:13-14; Sirach 15:11-20; 1 Cor 10:13; and ignores any true resistance and rejection by the will).
8. The elect will be saved with no merit of their own. (This denies heavenly reward).
9. The reprobate will be damned for no fault of their own. (This denies true guilt and deserved punishment).
Between these two extremes the Catholic dogma of predestination keeps the golden mean, because it regards eternal happiness primarily as the work of God and His grace, but secondarily as the fruit and reward of the meritorious actions of the predestined.
CATHOLIC TEACHING ON PREDESTINATION AND SALVATION
The process of predestination and salvation consists of the following five steps :
A. The first grace of vocation, especially faith as the beginning, foundation, and root of justification (Council of Trent, session VI, chapter 8)
B. A number of additional, actual graces for the successful accomplishment of justification and sanctification (1 Cor 6:11)
C. Justification itself as the beginning of the state of grace and love
D. Final perseverance or at least the grace of a happy death
E. The admission to eternal bliss and glorification (Rom 8:28-30)
The Calvinist position is consistent with itself, but is not consistent with human experience or the Scriptures. It cannot be reconciled with the cooperation and resistance of free will, sin and virtue, the possible loss of grace, punishment and reward, and the universality of redemption and grace. Calvin’s God is arbitrary and despotic.
The Catholic position is consistent with itself, with human experience, and with the Scriptures. God’s foreknowledge and foreordination of the elect to heavenly glory includes His universal desire and sufficient grace to save all men, our free cooperation with His grace, good works which truly merit heavenly reward, and the real possibility — during this life of testing and pilgrimage — of rejecting grace and salvation and thus deserving the punishments of hell.

St. Peters


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